It is incredible that in the 21st century, a single person can yield such unchecked power that allows him to force others to choose to abandon their religious beliefs or face persecution, marginalization, loss of livelihood, and other sorts of punishments. But the Dalai Lama is no ordinary man. He is the most cunning politician alive today and the absolute master of manipulation. Who else can rally the most powerful nations in the world against one’s personal enemy without the use of arms, economic might, promises or coercion? Who else can impose an illegal religious ban right under the noses of the champions of human rights and democracy and at the same time be lauded as a beloved defender of peace, tolerance and compassion? Only the Dalai Lama can, not that he admits that he has infringed on the rights of Shugden Buddhists because to admit so would make him no better than Mao Zedong.

The Dalai Lama and some anti-Dorje Shugden groups claim that there is no ban on the practice and no discrimination against its practitioners. Instead they claim that whilst previously the monks of Ganden Shartse and Sera Mey monasteries did worship Dorje Shugden, they voted to abandon this practice in a democratic process after accepting the Dalai Lama’s advice and conducting their own research into the alleged ‘evil nature’ of this Dharma Protector.

Monks were forced to swear an oath to abandon their Dorje Shugden practice.

Video: The Infamous Red/Yellow Vote Stick Referendum

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The impression that the Dalai Lama gives is that he merely provided his opinion regarding Shugden and it was the monks and laypeople themselves who chose to reject the practice after their own research. The oft-quoted example used to support the Dalai Lama’s claim that the monks voluntarily chose to renounce Dorje Shugden is known as the ‘vote stick referendum’ that took place in 2008. In the so-called voting process, monks who did not wish to share spiritual and material relations with Dorje Shugden followers would pick the yellow-colored vote-stick and those who chose to continue their Dorje Shugden worship were asked to choose the red-colored vote-stick.

On the face of it, the monks were given a choice. But this claim is not true. To begin with, the Dalai Lama imposed the Shugden ban in 1996 and yet right until 2008, most Gelugpa monasteries and monks were still practicing Dorje Shugden, indicating that they did not accept the Dalai Lama’s reasons for discarding the Shugden practice as a core ritual of the Gelugpa sect. It was only in 2008 when the Dalai Lama personally enforced the ban with threats and coercion that the monasteries finally succumbed out of fear.

The simple truth is that the Ganden and Sera monks were not given a real choice; they were coerced and threatened into voting to abandon Dorje Shugden. Monks who wished to practice were not allowed to, as video testimony by Losang Gompo, a senior monk of Ganden Monastery confirms. He describes how the monks were herded at gunpoint to hear the announcement of the Dalai Lama’s ban on Dorje Shugden:

40 monks and about 30 policemen surrounded the prayer hall. The police force was called in by the Tibetan Women’s Association, Tibetan Freedom Movement, and the Tibetan Youth Congress.

Before the announcement, there were body searches as the monks came into the prayer hall one by one. All the monks had to keep their hands above their heads like this while they came into the prayer hall. During the actual announcement police with rifles walked through the monks.

There were 40 monks surrounding the main prayer hall of Ganden Monastery during the announcement. These monks had iron bars or clubs in their hands to use on anyone who dared to express an opinion against the announcement.

Losang Gompo testified to a very different picture to that painted by the Dalai Lama and the Tibetan leadership. And as a result of the Dalai Lama’s threats, over 900 Shugden monks were unfairly and unconstitutionally expelled from their monasteries in India.

A senior monk of Ganden Monastery testifies to the threats and coercion that Shugden worshippers faced in the presence of the Dalai Lama, who has denied that there was any discrimination.

Intimidation has always been the mainstay and method of the CTA. To add insult to injury, the CTA lied about what actually happened and deceitfully edited videos to show Ganden monks supposedly casting votes in a democratic way when, in fact, they were surrounded by what was essentially a mob and had no real choice.

Old video footages of the Dalai Lama attest to his instructions to expel Shugden monks, thus exposing the Dalai Lama’ denials that he imposed a ban against Dorje Shugden’s practice. Why expel monks if there is no ban against the practice?

There is no truth that there is no ban, and in reality the ban is willfully and aggressively pursued by the Dalai Lama. The fact that the Dalai Lama can subject monks and laypeople to an oath-swearing campaign is really an offensive against innocent Shugden Buddhists. And the fact that the Tibetan Constitution provides for freedom of religion bears witness to the Dalai Lama being a dictator.

To the world, the Dalai Lama constantly preaches love, compassion, world peace and the practice of tolerance and humanity, but in truth his actions have brought about heavy and unjust persecution and discrimination against innocent Dorje Shugden practitioners, the splitting of monasteries, and the severing of family ties, friends and communities. Increasingly, evidence of the Dalai Lama’s anti-human rights policies are surfacing and it has become undeniable that the Dalai Lama is behind one of the most outrageous breaches of human rights in history even as he accuses China of the same.

In 2008, Dhokang Khangtsen with its 600 tulkus, geshes and monks separated from Ganden Shartse monastery and formed Shar Ganden. This fledgling monastery is an enduring legacy of the segregation imposed by the Dorje Shugden ban

There were many sincere Dorje Shugden practitioners that lived within the walls of Ganden Shartse monastery in the past. Many of these practitioners were great Tulkus, Geshes and ordinary hard-working members of the monastic community. Needless to say, many of these practitioners have contributed everything they had towards the sustenance and expansion of Ganden monastery as a whole.

With the Dorje Shugden ban being ruthlessly enforced in the last decade, many of these monks had to flee to safety with literally nothing on their backs while the elders of Ganden Shartse stood idly by and did nothing to help. In fact, the elders of Ganden Shartse sat tight on the assets and coffers of the monastery, which include offerings and sponsorships made by Dorje Shugden practitioners.

For instance, all Geshes make offerings to the monastery as part of their geshe offering ceremony. And when the monastery is in need, the senior monks, tulkus, rinpoches and geshes will raise the necessary funds for building expansion, books, food and so forth. So why doesn’t the monastery return the offerings of Dorje Shugden practitioners after expelling the same Dorje Shugden monks from their walls?

On the one hand, the monastery accepts and retain donations from Dorje Shugden practitioners (the monastery doesn’t even question sponsors about their stance on the Dorje Shugden affair) but on the other hand, Dorje Shugden practitioners are shamed and expelled from the monastic community. There seems to be a contradiction here with the way the Dorje Shugden ban has been and continues to be enforced.

A traditional depiction of the Tulkus of Shar Ganden monastery. From left to right: Khen Rinpoche Lobsang Pende, H.H Kyabje Trijang Rinpoche and H.E. Domo Geshe Rinpoche

The Dorje Shugden ban requires total segregation between Dorje Shugden practitioners and the followers of the Dalai Lama. This segregation is heavily (even violently) enforced and no interaction is allowed between both parties as Dorje Shugden practitioners are seen as ‘contaminated’ and ‘unclean’. Shops in Tibetan communities display clear signs stating that Dorje Shugden practitioners will not be served. Schools and public service providers such as libraries deny entry to Dorje Shugden practitioners.

So complete and pervasive is the discrimination against Dorje Shugden practitioners that it is therefore surprising that the offerings and sponsorships from Dorje Shugden practitioners are still accepted, retained and used by the anti-Shugden monastic community. Given the illogical and discriminatory implementation of the ban, one would think that the offerings and sponsorships of Dorje Shugden practitioners would likewise be deemed unclean and unfit to be used by members of Monastery!

The generous sponsor of Ganden, Sera and Drepung, Guru Deva Rinpoche

Take for instance the Mongolian Lama Guru Deva Rinpoche, widely regarded as the emanation of Gyenze and a great Dorje Shugden Lama. He had made the most generous offerings and donations to the Dalai Lama and the great monasteries of Ganden, Sera and Drepung in the earlier days when Tibetans coming into exile experienced hardship and scarcity.

During the height of the Dorje Shugden ban however, a Tibetan mob had tried to destroy Guru Deva Rinpoche’s ladrang in Drepung Gomang. Consequently, Guru Deva Rinpoche was forced to return to Mongolia – his homeland. The offerings and donations remain the property of Ganden, Sera and Drepung, who continued to speak against Guru Deva Rinpoche until his passing in 2009.

H.E. Denma Locho Rinpoche and Jamseng Rinpoche

Another clear example occurred in recent years when Serkong Tritul Rinpoche invited Drepung Loseling’s Denma Locho Rinpoche to Taiwan to teach and transmit some important lineages. Tritul Rinpoche, along with Jamseng Rinpoche, are well known Dorje Shugden lamas while Denma Locho Rinpoche does not practice Dorje Shugden but neither does he discriminate against Dorje Shugden practitioners.

During this visit, a series of pictures were taken of Denma Locho Rinpoche and Jamseng Rinpoche (also known as Dromtug Rinpoche). These pictures were proliferated and became the basis for trouble between Denma Locho Rinpoche and the monastery and office of the Dalai Lama.

After the trip to Taiwan, Ganden Jangtse Gaser Tulku Rinpoche had requested Denma Locho Rinpoche to give a series of teachings at Drepung Loseling’s prayer hall. On the third day of the teaching, Drepung Gomang monks put up posters stating that monks shouldn’t attend the teachings as the great lama was ‘unclean’ due to his association with Tritul Rinpoche and Jamseng Rinpoche.

So concerned were the Ganden Jangtse monastic officials with being politically correct that they had the audacity to decree that any monks attending Denma Locho Rinpoche’s teachings would be expelled. Even the Dalai Lama, whom Denma Locho Rinpoche was personally very close to prior to the Taiwan incident, sidelined and basically ignored Denma Locho Rinpoche whenever he visited Ganden or Drepung monasteries. This is not just a great insult but has severe impact on the lama’s reputation in the monastery.

However, there is more to this series of incidents than meets the eye. During the Taiwan trip, Tritul Rinpoche and Jamseng Rinpoche had offered a large sum of money to Denma Locho Rinpoche, who then donated a large portion of this sum to Drepung Loseling. The money that was donated to Loseling (which clearly came from Dorje Shugden practitioners) was accepted and used for the expansion of the monastery, even while they ostracized and criticized this great master for his association with the same Shugden practitioners.

H.E. Lama Gangchen Rinpoche with his close disciple, Lama Michel Rinpoche

H.E. Gangchen Rinpoche is another great Dorje Shugden Lama who sponsored many buildings for Sera Mey monastery’s Tsangpa Khamtsen, including a prayer hall and monk quarters. Due to the ban, he was unceremoniously cut off while the monks continue to inhabit the buildings that he sponsored. In yet another example, Kensur Rinpoche Lobsang Tsephel, the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner who sponsored millions for the massive Jangtse prayer hall that is still in use today. These are just a few notable examples of Dorje Shugden lamas who have made tremendous contributions to their various monasteries.

Kensur Rinpoche Lobsang Tsephel (left), the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner

Therefore, if the monastic community and indeed the Tibetan laity insist on upholding this ridiculous ban that in fact infringes on the human rights of Dorje Shugden practitioners, wouldn’t it only be fair that the monastery return these offerings? They would if they had any sense of integrity.

Integrity and keeping one’s vows and commitments are ideals that are supposed to be held more dear than our eyes, as Lama Tsongkhapa had said and upheld. With the deepest respect, the monastery should then also practice this and return whatever Dorje Shugden practitioners have offered in the past – be they monks or laypeople. At least, they would then be keeping to the letter of the (unfair and illogical) ban on Dorje Shugden instead of only choosing to do so when it is to their advantage. Why strive to appear politically correct yet live, eat, sleep, and practice in entire buildings built by the most devoted of Dorje Shugden practitioners? It boggles the mind.

Dear Friend in Dharma,

I am writing to share with you the life and works of very special, courageous and extraordinary Buddhist master, one we must always remember for his contribution to Dharma.

His Holiness Gaden Trisur Lungrik Namgyal is a remarkable Buddhist teacher, who was chosen among many other elite scholars to become the Gaden Tripa – the supreme head of the Gelugpa school of Buddhism. The position of the Gaden Tripa was formed after the passing of the incredible Buddhist master and saint Lama Tsongkhapa. All the Gaden Tripas after him literally represent the presence of the perfect enlightened Master Lama Tsongkhapa here on earth.

In order to qualify for the position of a Gaden Tripa, one has to go through extensive training, study and practice for many years. A Gaden Tripa is not only a Buddhist scholar of the highest level, but would also have held the position as the lead chanter (umze) of one of the largest monasteries, be fully versed in all rituals and prayers, and served as abbot of one of the monasteries. This represents a lifetime of hard work, devotion and commitment to the Dharma and the teachings of the Buddha.

Gaden Tripas are so highly regarded that if the Dalai Lama is unable to attend any teachings, they are the only people who are able to replace the Dalai Lama and teach in his place. Actually, the Gaden Tripas hold a much higher and more sacred place within the Gelugpa school of Buddhism than the Dalai Lama. He is the supreme head of the Gelugpas. More can be read of the 101st Gaden Tripa’s life, works and accomplishments here:

- dorjeshugden.com/?p=6832
- http://www.trisurlungriknamgyal.com/about/

The 101st Gaden Tripa has since retired from his position a few years ago and is now known as Gaden Trisur. We have a special admiration for his courage and deep commitment to his practice. In recent years, His Holiness the 14th Dalai Lama instituted a ban against the Dharma Protector Dorje Shugden, but Gaden Trisur Rinpoche chose to continue with this practice, which he has been committed to his whole life. He has since left his monastery, Gaden Shartse, to join Shar Gaden Monastery which strongly maintains their worship of Dorje Shugden.

For many years, the Dalai Lama and his people have claimed that Dorje Shugden is evil and very harmful to Buddhist practitioners. Dorje Shugden practitioners are banned from attending the Dalai Lama’s teachings and grossly ostracized and mistreated. Shugden practitioners in India or Nepal, for example, suffer grave discrimination and are denied any welfare, just because of their spiritual beliefs. Monks who wish to continue their practice are expelled from their monasteries with absolutely no support. This is a blatant transgression of human rights and denial of religious freedom.

Gaden Trisur Rinpoche is a sincere practitioner of Buddhism who has been a devoted monk since childhood. Now, he is also ostracized because of his practice of Dorje Shugden. However, here is the contradiction: the Tibetan government and people say that the Gaden Trisur Rinpoche is wrong in his religious belief, he is bad, rebellious monk and not a supporter of the Dalai Lama. How can this be when his very position as Gaden Tripa was endorsed by the Dalai Lama himself? How can this be when he has devoted his entire life to the Dharma and shared with the world all the same teachings that the Dalai Lama shared? Does this mean that the Dalai Lama would pick the wrong people to hold such important positions? And that he has made a grave and terrible mistake within his own religious school?

Furthermore, in Gaden Shartse Monastery, they still have a throne to H.H. Gaden Trisur in their main prayer hall. Isn’t this contradictory? If you do not wish to associate with Dorje Shugden practitioners, then isn’t it confusing that you still keep his throne? A throne is so significant – it represents the person itself and means that you honor him and hold him highly. So does the monastery regard him as a bad, rebel practitioner? Or as a high Master still worthy of much respect and honor? Perhaps they just keep his throne there only to save their own reputation? Because dismantling the throne and erasing his presence from the monastery can only mean that they were wrong when they selected and endorsed him as a Gaden Tripa in the first place.

Today, H.H. Gaden Trisur Rinpoche resides in France where he has several centers to share the teachings of Dharma with Western practitioners. He lives humbly and simply, and though he is already 84 years, he still continues to teach, practice and bring the Dharma to others. Is this the sign of someone who is doing a “bad practice?” We do not think so.

There are hundreds of other high masters, monks and teachers like H.H. Gaden Trisur Rinpoche in the world, who have held this practice of Dorje Shugden sacred their whole lives. Now, they face terrible discrimination and attacks if they choose to continue their practice. It is not our intention to bring down anyone, nor to show any disrespect to the Dalai Lama.

Instead, we hope that by writing this, we can draw attention to the fact that Dorje Shugden practitioners are making huge contributions in Dharma and not “bad” or “evil” in any way, as the Dalai Lama’s people are claiming. It is our wish that by pointing out the many contradictions, Buddhists everywhere will think more deeply on the subject and realize that the ban on Dorje Shugden is simply not logical nor fair. We call for more quality, justice and fair treatment for Shugden practitioners and for true religious freedom.

With respect

(YOUR NAME)

By now, the religious ban on the deity Dorje Shugden, as instructed by the Dalai Lama, has drawn worldwide attention. For the first time in Buddhist history, Buddhists are being excluded from Dharma teachings and social welfare, brutally attacked and discriminated against by their own Buddhist community, simply because of a spiritual choice they have made. Dorje Shugden practitioners everywhere are suffering from this unjust and illogical ban, which denies them the most basic human right of religious freedom.

It has come to our attention that the Tibetan-government-in-exile (now called the Central Tibetan Administration) has been sending letters to monasteries, institutions, organizations probing if certain monks or individuals are practicing Dorje Shugden. We find this act appalling and extremely despicable. No civilized government in the world would write letters to their religious institutions or organizations interrogating them about the private practices of individuals and which deities they choose to pray to. Only a witch-hunting government from the Middle Ages would abuse their power to do something like this to intimidate its own people.

One of the very few things that Tibet is famous for throughout the world is its religion – Tibetan Buddhism. However, instead of preserving and supporting the monks who dedicate their lives in the monasteries to study, practice and teach Buddhism, the CTA goes the opposite way to suppress and persecute the very Sangha that made Tibetans famous in the world. Instead of writing letters to encourage, congratulate and support these monks who have dedicated their whole lives to Dharma, excelled in their studies and made the Dharma grow in the world, the CTA writes letters to interrogate, instill fear, suppress and ostracize the good Sangha and Dharma practitioners who did nothing but practice Dharma sincerely and only have good thoughts always in their mind.

These monks teach Dharma, conduct pujas, raise sponsorship and gather support to bring huge benefits to the monasteries. These monks build new monasteries, establish spiritual monastic communities, renovate chapels, erect new statues, feed monks, build hostels and help the lay community. When the Tibetans first fled Tibet in the 1950s to seek refuge in India, these monks did everything they could to reestablish their religious practice and community in this foreign land. Despite the many obstacles of language, unfamiliar territory, climate and separation from their Sangha, families and even their teachers, they built up the monasteries again from scratch. They have even helped the governments to set themselves up again and rebuild the Tibetan exiled community.

Now, the CTA turn against these very same monks, claiming that they are bad and evil for practicing Dorje Shugden. They claim that by continuing their practice of Dorje Shugden, they are traitors to the Dalai Lama and the Tibetan cause and accuse them of being Chinese spies. These monks are expelled from their monasteries, denied any welfare or rights and even have to suffer physical attacks from people who call themselves Dalai Lama devotees. Is this fair?

By doing so, the CTA effectively nullify all the contributions that these monks have made to the Tibetan exile community and the new Tibetan Buddhist monastic communities throughout India. All that the monks have done – the sponsorship they have raised, the teachings they have given, the institutions they have helped to build – are forgotten, only because of one religious choice they have made.

We call for a different response. If the CTA wants to nullify all those contributions by ostracizing monks who they deem “bad”, “traitorous” and “evil”, then the CTA should also return all the contributions, all the money, the roofs, the tiles, the floors, the bricks, the food, the furniture, the fixtures, the statues, the offerings, the thangkas, the books, the buildings etc. to all the monks who sponsored and gave all these things to the monasteries. If the items given have already been used up (such as food, building materials or study materials), then the equivalent amount of money should be returned. Then, it is a fair game.

If the monks who are being ostracized and discriminated against by CTA are really that bad, then it follows that their contributions and everything that they have given before must also be bad and stained. These monks are being punished for their practice of Dorje Shugden because it is deemed evil and impure. If they are so bad and evil, then surely all their actions, contributions, sponsorship and support are based on a foundation that is also bad and evil. If the CTA and all the monasteries wish to remain so “pure” and “good” then shouldn’t they also remove and return all these “impure” things and sponsorship also? Why remove the impure person but keep the impure things given by them?

Even buildings and infrastructure being used by the CTA today were first supported, sponsored and built by Dorje Shugden Lamas. Now, the CTA make accusations against these Dorje Shugden Lamas and even issue “wanted” lists against them… even though they are sitting on and using the very things that the these Lamas gave them and build for them! Is this fair? We don’t think so. We find this ungrateful, very unkind and seriously hypocritical.

His Holiness Kyabje Trijang Rinpoche was instrumental in helping to rebuild the Tibetan exiled community. Trijang Rinpoche also physically donated so much to the monasteries – a majority of statues that are still in Gaden Monastery today are there because Trijang Rinpoche sponsored and donated them.

Today, the young incarnation of Trijang Rinpoche has had to leave his monastery in India and move to America because he suffered a tremendous number of threats and physical attacks while he was still living in Gaden Monastery as a child. He is disliked and viewed with great suspicion by Dalai Lama supporters and the CTA, simply because he was a Dorje Shugden practitioner in his previous life, and continues to be in this incarnation. Do you see the hypocrisy in this? He is so viciously hated by so many of his own Tibetan people, but at the same time, they are all very happy about using the many things he has built up for them. The very statues that the monks continue to pray to were sponsored by Trijang Rinpoche. If Trijang Rinpoche is really so bad and evil for his practice, then why pray to the statues that he made and donated? The Tibetans and the CTA should return every last cent that Trijang Rinpoche contributed in this and previous lives.

They should also return all the teachings that Trijang Rinpoche so compassionately gave to thousands of people. If he can make such a grave and terrible “mistake” to practice something “bad” and “evil” like Dorje Shugden; and if he is such a “bad”, “traitorous” and “evil” person for doing this practice, then all his other practices and teachings must also be tainted, wrong and impure.

Within the Gelugpa lineage, Kyabje Trijang Rinpoche was the sole and main source of teachings, which he generously shared to many, many, many other monks, Lamas and practitioners, including the Dalai Lama. Today, 99% of Gelugpa practitioners in the world can trace their lineage and practice back to Trijang Rinpoche. But why keep practicing his teachings and lineage when he is being ostracized, attacked and hated for his worship of Dorje Shugden? How can we say that his Dorje Shugden practice is wrong and evil but his Lamrim teachings are incomparable, as the Dalai Lama himself has said? If we accept someone as our Guru, we should also accept all his teachings as pure and correct – if not, why accept him as our Guru in the first place, to teach us everything we need to get to enlightenment?

If Trijang Rinpoche was wrong about Dorje Shugden, then there is a high chance he can be wrong about all the other things he has taught us. So if you wish to be totally sure that you are “clean” and completely disassociated from Dorje Shugden practice, then you should return EVERYTHING that you have received from Lamas like Trijang Rinpoche – from the physical and material sponsorship he gave, to the teachings and practices he gave. If you wish to cut off from Dorje Shugden practitioners, then honor your word and do it all the way – remove and return everything completely. Keep yourself totally “pure” and “untainted”. Have some integrity and disassociate yourself completely. Do not pick and choose what you keep or give up, to suit your own conveniences.

At the most basic human, ethical level, even women with dignity return their wedding rings to their husbands if the marriage ends! From a spiritual, ethical point of view, this is even more important – shouldn’t we return things to people who we believe to be evil? Why take the risk of having something so evil and bad in your life? And why keep things that were given by someone you disagree with and are so strongly against? Again, isn’t that very hypocritical?

Some may argue that they are keeping things given by Dorje Shugden practitioners for their benefit, to help them collect merit. This is completely untrue and illogical. If you really care about the welfare and benefit of Dorje Shugden practitioners, you should not force them to give up their practice in the first place; you would not apply such terrible pressure on them to take oaths against their lifelong practice; you would not expel them from monasteries and then deny them any welfare, support, help or access to Dharma teachings. If you really were concerned for Dorje Shugden practitioners, you should be even more kind to them, more patient, welcome them all the more to Dharma teachings so that they can learn what they are doing “wrong” and make any necessary changes. There is so much contradiction and hypocrisy in the way that Dorje Shugden practitioners are treated.

We urge you to think carefully about how much damage the ban has created. It is ruining lives and causing so much hurt to Buddhist practitioners everywhere. It also creates tremendous harm to the people who are enforcing the ban – it creates a terrible image that this is how cruel and unkind the Dalai Lama’s supporters are. The world will look at Tibetan Buddhists and see how uncompassionate, unforgiving and hateful they are towards their own people. It will cause Buddhism to be destroyed from within our own community.

Please think about how hypocritical the situation has become. Think about the logic we have pointed out in this letter. It is not meant to criticize or harm, but to show you clearly that the actions carried out because of this ban do not make any sense and completely contradict the teachings of the Buddha. Also, this is not how a modern 21-century government should act. How will you ever progress in the world and gain independence for your country if you cannot even be kind and united to your own people?!

We request you to reconsider your actions and urge you to lift this unnecessary, hurtful, damaging ban. We beg you to please practice kindness towards all sentient beings, which include Dorje Shugden practitioners.

Yours sincerely,
(YOUR NAME)

Immaculate Disciple of Je Tsongkhapa

In a previous lifetime, in1327, the great being Dorje Shugden emanated in Central Tibet as Duldzin Drakpa Gyeltsen. As in his previous incarnations, he displayed a compelling inclination towards spirituality from a very young age, and took on his studies with tremendous zeal and astonishing results.

He took ordination at the foot of Drigung Choje Chan Nga who acted as Zimpon, the assisting Master. Throughout his monastic studies, he listened to infinite teachings of Sutra and Tantra from many spiritual masters but the only Lama he held close to his heart was the great Je Tsongkhapa.

At that time, this heart disciple of Je Tsongkhapa developed such a respected reputation for holding the Vinaya vows so well that he was given the name Duldzin, an abbreviation of ‘Dulwa Dzinpa’, which means ‘Holder of the Vinaya’. Just like his Guru Je Tsongkhapa, Duldzin held onto his vows so well that he exuded a beautiful scent – the fragrance of morality – and was a dazzling sight to behold.

With Je Tsongkhapa, Duldzin studied and mastered the Lamrim, realised Bodhichitta, and practiced and mastered the four classes of Tantra, all while keeping his Vinaya, Bodhisattva and Tantric commitments perfectly.

In his later years, Je Tsongkhapa travelled and did extensive retreats. While he was away, he would place Duldzin Drakpa Gyeltsen in charge of his affairs. As Je Tsongkhapa aged, Duldzin feared for his master’s health so he took on the challenge of building Gaden Monastery for him. He did this exactly in accordance with the Vinaya rules. Upon completion, Duldzin offered the entire monastery up to his Lama so Je Tsongkhapa could reside there to teach.

Once, Lord Duldzin was invited to Tsel Gungtang temple to give teachings on Lamrim and the Vinaya. He gave the teachings so well that he was able to empower the monastic community of the monastery with renewed enthusiasm for the Vinaya and also infused them with the spirit of the Great Scope.

He never took credit for his teachings but always attributed them to the kindness of his Lama, Je Tsongkhapa. It was during this lifetime that Duldzin Drakpa Gyeltsen first made a promise to Nechung to arise as a Protector to preserve the teachings of Lama Tsongkhapa.

When the great Je Tsongkhapa finally passed away in meditation, Duldzin was greatly saddened. Along with many of Je Tsongkhapa’s closest heart disciples, he entombed his Lama’s remains in a magnificent stupa. Many people believed Je Tsongkhapa and Duldzin Drakpa Gyeltsen to be equals in terms of their wisdom, spiritual realisation and knowledge.

It is even said that both Je Tsongkhapa and Duldzin were actually emanations of the same enlightened mind, manifesting simultaneously as teacher and student to show the perfect example of Guru devotion. The other students of Je Tsongkhapa thus requested Duldzin to ascend the Gaden throne of Je Tsongkhapa, as the first Gaden Tripa. However, Duldzin politely declined.

Instead, he offered the Gaden throne to another of Lama Tsongkhapa’s heart disciples, Gyaltsab Je, who became the first throne-holder of the Gaden tradition. In his lifetime, Duldzin founded another monastery, Tsunmo Tsal, and it was here that he passed away, leaving behind many great students and a whole body of written works.

Great Scholar and Spiritual Master of the Dalai Lama

In 1478, a special child was born in Tsethang, in the Lhoka region of Central Tibet. He grew up to become known as the great scholar, Sonam Drakpa. ‘Panchen’ is translated from the Sanskrit word ‘Pandit’ and is an honorific title referring to Panchen Sonam Drakpa’s unparalleled mastery of the Sutra and Tantra teachings, and his legendary spiritual accomplishments.

At a young age, Panchen Sonam Drakpa was enrolled into the great seat of learning, Sera Monastery. There, he came under the personal tutelage of great masters like Venerable Donyo Dangden and His Holiness the Second Dalai Lama, Gyalwa Gendun Gyatso.

Like all scholar aspirants, Panchen Sonam Drakpa studied the entire breadth of Sutra, Tantra and their various commentaries with great intensity. His outstanding learning and comprehension began to shine brightly. Supplemented by various empowerments, personal advice and the blessings of his Gurus, Panchen Sonam Drakpa’s capabilities and zeal for learning enabled him to rapidly mature spiritually.

Panchen Sonam Drakpa was famous for having served as the Abbot of Gyuto Tantric College, Ganden Monastery, Drepung Monastery and Sera Monastery. Furthermore, while serving in Gaden Monastery, Panchen Sonam Drakpa also ascended Je Tsongkhapa’s throne as the 15th Throne Holder (Gaden Tripa) of the Gelugpa lineage.

Panchen Sonam Drakpa was elected into every position he undertook by the monks, and was unanimously approved and supported by them throughout his time in office. He is the only person in history to have been elected as the Abbot of all these monasteries within a single lifetime; to date, no other Lama has come close to holding this same honor. It shows clearly how highly this great Lama was regarded by his students and the monastic community at large.

In the literary field, Panchen Sonam Drakpa was an unparalleled scholar, penning numerous and highly penetrative works. He composed a whole host of written commentaries on Sutra and Tantra, covering the full range of exoteric and esoteric aspects of Buddha’s teachings.

Panchen Sonam Drakpa also composed 45 major written works and a number of minor works on spiritual songs. His works are highly regarded by all three main monastic institutions. To this day in Drepung Loseling and Ganden Shartse Monasteries, Panchen Sonam Drakpa’s texts are among the principal texts relied on by monks studying for their Geshe degrees.

Panchen Sonam Drakpa is legendary for having composed these verses of dedication when he served as the Ganden Tripa:

May all conducive conditions arise
And all obstacles be pacified in order
To increase infinitely the doctrine
Of the spiritual king, Tsongkhapa

By the merits of the three times
Of myself and others, may the
Doctrine of Lama Tsongkhapa
Blaze forever more.

This hallowed prayer is recited daily as a dedication after teachings and pujas performed by Gelugpa monasteries and Dharma centers all over the world.

In his later years, Panchen Sonam Drakpa became the spiritual guide for the newly-discovered Third Dalai Lama, who received his ordination vows and a spiritual education from him. Panchen Sonam Drakpa foretold a deep potential in the young incarnate Lama by ignoring the traditional incarnation name of Gendun and choosing instead to name him Sonam Gyatso. In doing so, Panchen Sonam Drakpa established the line of Dalai Lamas with the name Gyatso, meaning ‘Great Ocean’.

When he was older, this protégé of Panchen Sonam Drakpa was invited to Mongolia. When Sonam Gyatso arrived there, the Mongolian king Altan Khan and his subjects were so impressed by him that they converted to the peaceful ways of Buddhism.

In turning the ‘killer hordes’ of Asia away from the battlefield, and onto the path of studying and understanding Buddhism, Sonam Gyatso changed the course of world history. The joyous Khan gave Sonam Gyatso a special title, ‘Dalai Lama’, which literally means ‘Oceanic Lama’. The same title was also bestowed posthumously onto his two previous incarnations.

With unmatched zeal, Panchen Sonam Drakpa worked for the welfare of others and the Dharma until he entered clear light at the age of 77 years.

The Supreme Spiritual Friend

After Panchen Sonam Drakpa passed away, he took rebirth as Sonam Yeshe Wangpo near Tölung Lampa in Tibet. From birth, he spoke with clairvoyance and seemed to remember people and events of his past life.

After he was recognized, he was brought to Drepung Monastery and presented to the Omniscient Sonam Gyatso, the Third Dalai Lama, who was a student of Panchen Sonam Drakpa, the boy’s predecessor. The Dalai Lama cut off a bit of the boy’s hair in a ritual and gave him the name Sonam Yeshe Wangpo. The young boy then went to Kyormo Lung and was able to make dedications, prayers and give teachings easily at a young age. This caused many to develop faith in him as the actual incarnation.

From a very young age, Sonam Yeshe Wangpo pursued his studies at Chakar Dratsang, where he studied the great treatises with Damcho Pelbar. He finally received his full ordination in front of an assembly of great Abbots, masters and monks including the Third Dalai Lama.

When the Dalai Lama traveled to Mongolia, Sonam Yeshe Wangpo, who was just a young man then, followed along as part of his retinue. A lot was accomplished during these travels to Mongolia as the Dalai Lama converted Altan Khan to Buddhism; this paved the way for all of Mongolia to become Buddhist.

Upon their return, they traveled to monasteries like Chokor Ling at Chamdo. At Chamdo, Lord Sonam Gyatso, the Third Dalai Lama, became the peacemaker between warring factions. Through his mediation, they even started to work together to build a Buddha Shakyamuni statue in a temple at Lithang.

Throughout the journey, the young Sonam Yeshe Wangpo composed verses to praise his Lama and commentaries on the teachings. He also gave various teachings during this period.

For the remainder of his life, Sonam Yeshe Wangpo made a lot of offerings to the Sangha of Ganden, Sera, Drepung Chakar and other smaller monasteries. He was invited to ascend the throne of Kyormo Lung Monastery and become its Abbot, which he accepted.

He also continued to give many teachings and was later further requested to ascend the throne of the monastery in Chamdo. However, he entered clear light that year when he was only 37 years old. After his cremation, numerous relics and deity images were found in his ashes and these were placed in a stupa that was kept in Chokor Gyal Monastery.

Duldzin Drakpa Gyeltsen incarnated as the great master Panchen Sonam Drakpa, who was the first and only Lama to have become the abbot of all three monasteries, Gaden, Sera and Drepung. He was known throughout his lifetime for being an exemplary debater and for his incomparable teachings. To this day, monks in Gaden Shartse and Drepung Loseling study the philosophical texts he composed for their Geshe examinations.

In a subsequent lifetime, he then incarnated as Tulku Drakpa Gyeltsen, a contemporary of the 5th Dalai Lama with whom he studied under the Guru, Panchen Lobsang Chokyi Gyeltsen, the 4th Panchen Lama.

Even as a young boy, Tulku Drakpa Gyeltsen displayed many extraordinary signs and behaved most unusually, with a strong tendency towards the Dharma. He was thus selected as one of the candidates to be recognised as the incarnation of the 4th Dalai Lama.

Eventually, Ngawang Lobsang Gyatso was recognized and enthroned as the 5th Dalai Lama. The other young boy was recognised as an incarnation of Panchen Sonam Drakpa instead and given the name Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen matured into a powerful and famous high Lama in his own right. He became known as a very great teacher and began to draw throngs of students from as far as China and Mongolia. Royalty travelled great distances to seek teachings from him and he received a lot of sponsorship from his many students.

Once, at the height of his teaching career, he happened to have an audience with Nechung through an oracle. At this audience, Nechung urged him to remember his previous promise. “What promise?” Tulku Drakpa Gyeltsen asked. The Nechung oracle took some rice, blew into it and passed it to him, saying, “If you eat this rice and meditate, you will remember clearly.”

Tulku Drakpa Gyeltsen took the rice and followed the instructions accordingly. Just as Nechung had said, upon eating the rice the Lama was reminded instantly of the promise he once made in a previous life.

I remember my previous promise now! However, I don’t have any trace of wrath or wrathful energy within my mindstream that will enable me to arise as a Dharma Protector. What should I do?

~ Tulku Drakpa Gyeltsen to Nechung

Nechung promised, “I will perform the activities to take care of that!”

Soon after, emanations of Nechung, appearing as travelers from all over, including many from the eastern region of Kham, came to Lhasa to seek audience and make offerings to Tulku Drakpa Gyaltsen. They came in numbers that seemed to eclipse even those seeking audience with the 5th Dalai Lama.

During the time of the incomparable Manjushri Je Tsongkhapa, a dove was once seen circling around the hall during a teaching session at Gaden Monastery. Gyaltsab Je and Kedrub Je, two of Je Tsongkhapa’s closest disciples, knew the bird was an emanation of the Dharma Protector Nechung but they didn’t say anything.

In the audience was also Duldzin Drakpa Gyeltsen, one of Je Tsongkhapa’s closest, most devoted students. He is often believed to be a direct emanation of Tsongkhapa himself, to show us the example of a perfect relationship between Guru and disciple. He too knew that the dove was Nechung but refrained from saying anything until after the teachings.

When everyone left the hall, Duldzin Drakpa Gyeltsen said to the bird, “It is not proper for you to keep coming here and disturbing my Lama’s teachings. Please state the reason you are here, Nechung. What do you want?”

When Duldzin Drakpa Gyeltsen said this, the bird transformed into a young boy dressed in white, who walked towards him and said, “You are my purpose. It is your help that I have been waiting for. Lama Tsongkhapa has taught Nagarjuna’s Middle View perfectly.”

“An uncommon protector needs to arise, to protect these perfect teachings. I cannot do this, as I have already promised Guru Rinpoche that I will protect Buddhism in general.”

Lord Duldzin, will you arise as a Protector, uncommon to the Gaden lineage, to protect Nagarjuna’s Middle View as taught so clearly by Tsongkhapa? Will you promise to do this?

~ Dharma Protector Nechung to Duldzin Drakpa Gyeltsen

Duldzin folded his hands and agreed, saying, “Yes, I will do it. I promise.” The small boy said to Lord Duldzin, “Do not forget your promise.” Then he disappeared. This was how the aspiration to arise as a Dharma Protector was first generated during the lifetime of Duldzin Drakpa Gyeltsen.

Lobsang Tamdin, a Mongolian scholar and master, was a lineage holder of many practices. He became especially known for collecting many important texts written by Mongolian and Tibetan masters throughout his life. He was also known for having composed rituals to Dorje Shudgen.

Lobsang Tamdin began his studies first in Gaden Monastery, Ulanbataar (Mongolia) where he mastered Sutra and Tantra. This was also where he received his ordination vows. While he was most famous for his academic contribution to Dharma and the many comprehensive texts he authored, Lobsang Tamdin is also remembered for certain miracles he performed in his lifetime, including the spontaneous manifestation of two stupas inscribed with mystical letters.

Most notably, Lobsang Tamdin is remembered for the many volumes he wrote. His work was compiled in to 12 volumes, many of which were important texts from other masters and historical accounts of the birth of various monasteries, Buddhism in India, Tibet and Mongolia, and rituals and prayers written to Dorje Shugden.

Among the many texts he authored, were:

1. Commentaries to Exalted Praise to Buddha Shakyamuni by Udbata Siddhasvamin.
2. Commentaries to Kaliyugaparikatha by Acharya Mati Chitra.
3. Writings on the Vinaya.
4. Je Tsongkhapa’s The Essence of the Vinaya Ocean.
5. Texts associated to Guru Yoga practices.
6. Puja texts for Medicine Buddha and Maitreya.
7. Texts on Kalachakra, Guyhasamaja and Heruka.
8. Dharmarakshita’s Wheel of Sharp Weapons and The Poison Destroying Peacock’s Mind.
9. Tulku Dragpa Gyeltsen’s biography and Dorje Shugden’s reincarnation lineage. In this account, Lobsang Tamdin stated that Tulku Dragpa Gyeltsen took rebirth as Kangxi Emperor of China who was widely believed to be the emanation of Red Manjushri.
10. The origins of the Western College of Khure Monastery founded by the 4th Jetsun Dhampa.
11. Various works related to Dorje Shugden, including a propitiation text and praise to Dorje Shugden.

On top of all that he personally authored, based upon the cannon of teachings and commentaries already existing at the time, Lobsang Tamdin made a remarkable contribution to the vast collection of Buddhist texts by documenting all the lineages of transmissions to practices which he received.

This is very important for it traced the ways in which practices had been passed down from one master to another, thus validating the authenticity of each practice and teaching. Validating the lineage of any practice is an especially important point in Buddhism so as to ensure that the practice received comes unbroken across the generations of teachers and can be traced back to its original, most authentic source.

One particularly noteworthy documentation was that of the Dorje Shugden bepum, for which Lobsang Tamdin located and noted the transmission for almost all texts within that collection. This document continued to be referred to and held in high esteem by many masters after him and has been a central reference text to all the most important Shugden texts.